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PARALLEL HISTORY BIBLE - Joshua 9:2
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LXX- Greek Septuagint - Joshua 9:2 συνηλθοσαν επι 1909 το 3588 αυτο 846 εκπολεμησαι ιησουν 2424 και 2532 ισραηλ 2474 αμα 260 παντες 3956 τοτε 5119 ωκοδομησεν 3618 5656 ιησους 2424 θυσιαστηριον 2379 κυριω 2962 τω 3588 θεω 2316 ισραηλ 2474 εν 1722 1520 ορει 3735 γαιβαλ καθοτι 2530 ενετειλατο 1781 5662 μωυσης 3475 ο 3588 3739 θεραπων 2324 κυριου 2962 τοις 3588 υιοις 5207 ισραηλ 2474 καθα 2505 γεγραπται 1125 5769 εν 1722 1520 τω 3588 νομω 3551 μωυση θυσιαστηριον 2379 λιθων 3037 ολοκληρων εφ 1909 ' ους 3739 3775 ουκ 3756 επεβληθη σιδηρος και 2532 ανεβιβασεν εκει 1563 ολοκαυτωματα 3646 κυριω 2962 και 2532 θυσιαν 2378 σωτηριου 4992 και 2532 εγραψεν 1125 5656 ιησους 2424 επι 1909 των 3588 λιθων 3037 το 3588 δευτερονομιον νομον 3551 μωυση ον 3739 εγραψεν 1125 5656 ενωπιον 1799 υιων 5207 ισραηλ 2474 και 2532 πας 3956 ισραηλ 2474 και 2532 οι 3588 πρεσβυτεροι 4245 αυτων 846 και 2532 οι 3588 δικασται και 2532 οι 3588 γραμματεις 1122 αυτων 846 παρεπορευοντο 3899 5711 ενθεν και 2532 ενθεν της 3588 κιβωτου 2787 απεναντι 561 και 2532 οι 3588 ιερεις 2409 και 2532 οι 3588 λευιται ηραν 142 5656 την 3588 κιβωτον 2787 της 3588 διαθηκης 1242 κυριου 2962 και 2532 ο 3588 3739 προσηλυτος και 2532 ο 3588 3739 αυτοχθων οι 3588 ησαν 2258 5713 ημισυ 2255 πλησιον 4139 ορους 3735 γαριζιν και 2532 οι 3588 ησαν 2258 5713 ημισυ 2255 πλησιον 4139 ορους 3735 γαιβαλ καθοτι 2530 ενετειλατο 1781 5662 μωυσης 3475 ο 3588 3739 θεραπων 2324 κυριου 2962 ευλογησαι τον 3588 λαον 2992 εν 1722 1520 πρωτοις 4413 και 2532 μετα 3326 ταυτα 5024 5023 ουτως 3779 ανεγνω ιησους 2424 παντα 3956 τα 3588 ρηματα 4487 του 3588 νομου 3551 τουτου 5127 τας 3588 ευλογιας 2129 και 2532 τας 3588 καταρας 2671 κατα 2596 παντα 3956 τα 3588 γεγραμμενα 1125 5772 εν 1722 1520 τω 3588 νομω 3551 μωυση ουκ 3756 ην 2258 3739 5713 ρημα 4487 απο 575 παντων 3956 ων 5607 5752 3739 ενετειλατο 1781 5662 μωυσης 3475 τω 3588 ιησοι ο 3588 3739 ουκ 3756 ανεγνω ιησους 2424 εις 1519 τα 3588 ωτα 3775 πασης 3956 εκκλησιας 1577 υιων 5207 ισραηλ 2474 τοις 3588 ανδρασιν 435 και 2532 ταις 3588 γυναιξιν 1135 και 2532 τοις 3588 παιδιοις 3813 και 2532 τοις 3588 προσηλυτοις τοις 3588 προσπορευομενοις τω 3588 ισραηλ 2474
Douay Rheims Bible Gathered themselves together, to fight against Josue and Israel with one mind, and one resolution.
King James Bible - Joshua 9:2 That they gathered themselves together, to fight with Joshua and with Israel, with one accord.
World English Bible that they gathered themselves together to fight with Joshua and with Israel, with one accord.
Early Church Father Links Npnf-111 vi.xiii Pg 28, Npnf-206 v.CVIII Pg 59, Npnf-210 iv.i.ii.xxix Pg 5
World Wide Bible Resources
Joshua 9:2
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2. in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303 5303
Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2. The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129 5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130 5130
Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399 7399
Npnf-201 iii.vi.iii Pg 13
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2. The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129 5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130 5130
Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2. in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303 5303
Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399 7399
Anf-03 v.iv.vi.iv Pg 40
Ps. ii. 3; 2. All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”5359 5359
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.xiv Pg 29
Ps. ii. 2. —from ignorance of Him, of course. Now nothing can be expounded of another god which is applicable to the Creator; otherwise the apostle would not have been just in reproaching the Jews with ignorance in respect of a god of whom they knew nothing. For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: “O the depth of the riches and the wisdom of God; how unsearchable also are His ways!”5864 5864
Anf-03 v.ix.xxviii Pg 11
Ps. ii. 2. that Lord must be another Being, against whose Christ were gathered together the kings and the rulers. And if, to quote another passage, “Thus saith the Lord to my Lord Christ,”8171 8171
Anf-03 v.iv.iv.xxii Pg 9
Comp. Ps. ii. 2, 3, with Acts iv. 25–30. What did the apostles thereupon suffer? You answer: Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure3407 3407 Exprobrat. thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. “See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person.”3408 3408
Npnf-201 iii.vi.iii Pg 13
Anf-02 vi.iv.i.xix Pg 15.1
Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii. —in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257 1257 Or, “to call him.” Emmanuel, signify that God is with us: and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258 1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us. Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative. “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.” And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant. For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259 1259
Anf-03 v.viii.xxii Pg 6
Joel iii. 9–15; Dan. vii. 13, 14. ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416 7416
Treasury of Scriptural Knowledge, Chapter 9VERSE (2) - 2Ch 20:1 Ps 2:1,2; 83:2-8 Pr 11:21 Isa 8:9,10,12; 54:15 Joe 3:9-13
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